reflecting on the law. -चिन्तनम्, चिन्ता study of virtue, consideration of moral duties, moral reflection. -च्छलः fraudulent transgression of law or duty.

जः 'duly or lawfully born', a legitimate son; cf. Ms.9.17.

N. of युधिष्ठिर; Mb.15.1.44. -जन्मन् m. N. of युधिष्ठिर. -जिज्ञासा inquiry into religion or the proper course of conduct; अथातो धर्मजिज्ञासा Jaimini's Sūtra. -जीवन a. one who acts according to the rules of his caste or fulfils prescribed duties. (-नः) a Brāhmaṇa who maintains himself by assisting other men in the performance of their religious rites; यश्चापि धर्मसमयात्प्रच्युतो धर्मजीवनः Ms.9.273.-ज्ञ a.

knowing what is right, conversant with civil or religious law; Ms.7.141;8.179;1.127.

moral or religious observance;-पत्नी a lawful wife; R.2.2,2,72;8.7; Y.2.128.-पथः the way of virtue, a virtuous course of conduct.-पर a. religious-minded, pious, righteous. -परिणामः rise of righteous conduct in the heart (Jainism); cf. also एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः Yogadarśana. -पाठकः a teacher of civil or religious law; Ms.12.111. -पालः 'protector of the law', said metaphorically of (दण्ड) 'punishment or chastisement', or 'sword'. -पाडा transgressing the law, an offence against law.

पुत्रः a lawful son, a son begotten from a sense of duty and not from mere lust or sensual pleasure.

an epithet of युधिष्ठिर.

any one regarded as a son for religious purposes, a spiritual son. -प्रचारः (fig.) sword. -प्रतिरूपकः a counterfeit of virtue; Ms.11.9. -प्रधान a. eminent in piety; धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् Ms.4.243. -प्रवक्तृ m.

बाणिजिकः, वाणिजिकः one who tries to make profit out of his virtue like a merchant.

one who performs religious rites with a view to reward, like a merchant dealing in transactions for profit. -बाह्यः a. contrary to religion or what is right.

भगिनी a lawful sister.

a daughter of the spiritual preceptor.

a spiritual sister, any one regarded as a sister or discharging the same religious duties एतस्मिन्विहारे मम धर्मभगिनी तिष्ठति Mk.8.46/47. -भागिनी a virtuous wife. -भाणकः a lecturer or public reader who reads and explains to audiences sacred books like the Bhārata, Bhāgavata, &c. -भिक्षुकः a mendicant from virtuous motives; Ms. 11.2. -भृत् m.

a buffalo (being the vehicle of Yama). -विद्a. familiar with the law (civil or religious). ˚उत्तमः N. of Viṣṇu. -विद्या knowledge of the law or right. -विधिः a legal precept or injunction; एष धर्मविधिः कृत्स्नश्चातुर्वर्ण्यस्य कीर्तितः Ms.1.131. -विप्लवः violation of duty, immorality.

धर्म m. Law or Justice personified (as इन्द्रS3Br. etc. ; as यमMBh. ; as born from the right breast of यमand father of शम, कामand हर्षib. ; as विष्णुHariv. ; as प्रजा-पतिand son-in-law of दक्षHariv. Mn. etc. ; as one of the attendants of the Sun L. ; as a Bull Mn. viii , 16 ; as a Dove Katha1s. vii , 89 , etc. )

धर्म m. the law or doctrine of Buddhism (as distinguished from the सङ्घor monastic order MWB. 70 )

धर्म m. the ethical precepts of Buddhism (or the principal धर्मcalled सूस्र, as distinguished from the अभि-धर्मor , " further धर्म" and from the विनयor " discipline " , these three constituting the canon of Southern -BBuddhism MWB. 61 )

(XII)--manifold and subtle; to understand the truth is difficult; hence it is not possible to give a definite lead in the Vedic laws; hence sages do not attach weight to दानम् and यज्ञम् but to सनातनधर्म which leads to svarga; is knowledge of the श्रौत Sma1rta dharma and following of वर्णाश्रम for attainment of heaven; इष्टप्रा- paka dharma introduced by the आचार्यस्. फलकम्:F1: वा. ५७. ११२-8; ५९. २१, २८.फलकम्:/F Consists of ten things: begging food, non-theft, purity, disinterestedness, activity, sympathy, non-injury, avoidance of anger, service of the guru, truthfulness; फलकम्:F2: Br. II. 7. १७८; वा. 8. १८६.फलकम्:/F of four पादस्; फलकम्:F3: Ib. २३. ८१-2.फलकम्:/F course of, in the four yugas. फलकम्:F4: Ib. ५८. 5.फलकम्:/F

(XIII)--a son of दीर्घतपस्. वा. ९२. 7.

(XIV)--one of the ten Sutapa गणस्. वा. १००. १५.

(XV)--a son of Suvrata, and father of शुश्रवस्. Vi. IV. २३. 6. [page२-161+ २४]

(XVI)--a Sutapa god. Br. IV. 1. १४.

(XVII)--a son of Raucya Manu. Br. IV. 1. १०४.

(XVIII)--a Vasu; wife मनोहरा; father of a number of sons. Vi. I. १५. ११०, ११३.

2) Marriage and family life. The Bhāgavata states that Dharma married the thirteen daughters of Daksaprajā- pati named Śraddhā, Maitrī, Dayā, Śānti, Puṣṭi, Tuṣṭi, Kriyā, Unnati, Buddhi, Medhā, Titikṣā, Hṛī and Mūrti. Besides them he married ten other girls named Bhānu, Lambā, Kukubh, Jāmi, Viśvā, Sādhyā, Marutvatī, Vasu, Muhūrtā and Saṅkalpā and also a woman named Sunṛtā. According to Mahābhārata Dharma married the following daughters of Dakṣa: Kīrti, Lakṣmī, Dhṛti, Medhā, Puṣṭi, Śraddhā, Kriyā, Buddhi and Lajjā.

From each of his wives there originated a family. The son born to each is given below Śraddhā--Śubha; Maitrī--Prasāda; Dayā--Abhaya; Śānti--Sukha; Tuṣṭi-- Moda; Unnati--Darpa; Buddhi--Artha; Medhā-- Sukṛti; Titikṣā--Śama; Hrī--Praśraya. Mūrti gave birth to the virtuous Naranārāyaṇas. Sunṛtā became the mother of the devas, Satyavrata and Satyasena. Satyasena became famous by slaying many cruel and evil-natured Yakṣas, demons and spirits. Lambā gave birth to Ṛṣabha and Vidyotana. Ṛṣabha got a son, Indrasena. Vidyotana became the father of stanayitnu. Kukubh delivered Saṅkaṭa and Saṅkaṭa became the father of Kīkaṭa and Durgadeva. Jāmi got a son Svarga and of him was born Nandī. Viśvā gave birth to Viśva- devas and Sādhyā to Sādhyas. These Sādhyas are different from those born of Brahmā. Sādhyas became the father of Arthasiddhi. Marutvatī gave birth to Marutvat and Jayanta. Vasu gave birth to eight sons and they were known as Aṣṭavasus. Droṇa, the first of the Aṣṭavasus, married Abhimati. Abhimati is known as Dharā also. It was Droṇa and Dharā who were born as Nandagopa and Yaśodā later. Prāṇa, second of the Aṣṭavasus, married Ūrjasvatī, daughter of Priyavrata. (Navama Skandha, Bhāgavata).

3) Prominent sons. Four sons of Dharma, Hari, Kṛṣṇa, Nara and Nārāyaṇa became prominent. Hari and Kṛṣṇa were great yogis while Nara and Nārāyaṇa were great ascetics. (See under Naranārāyaṇa).

4) The daughter named Dharmavratā. Dharmadeva got a daughter named Dharmavratā of his wife Dharmavatī. Dharmavratā was an ascetic and she was married to Marīci, son of Brahmā. One day Marīci came back from the forest after getting darbha and flowers extre- mely tired and so after food lay down to rest. His wife sitting by his side massaged his legs. The sage fell as- leep. Then Brahmā came there and Dharmavratā attended on him and worshipped him. Marīci, when he woke up, finding Dharmavratā attending on another man cursed her and made her into stone. Dharmavratā pleaded not guilty and standing inside a fire-pit did pen- ance for ten thousand years. Brahmā and other devas appeared before her and consoled her by assuring that though she would be a stone devas would take their abode in it and that she would be worshipped by all. From that day onwards that stone was known as Devaśilā and even now it is believed that Brahmā and other devas live therein. (Chapter 114, Agni Purāṇa).

5) Dharma was cursed and made Vidura by Aṇimāṇḍavya. (See Aṇimāṇḍavyā).

Other details. (1) A portion of Dharma took life as Yudhi- ṣṭhira in Kuntī. (See Dharmaputra).

(2) Dharma did penance in Dharmatīrtha for a very long time. (Śloka 1, Chapter 84, Vana Parva).

(4) Dharma did penance on the banks of the river Vaitaraṇī for a long time. (Śloka 4, Chapter 114, Vana Parva).

(5) While the Pānḍavas were in exile in the forest Dharma in the form of a deer came to the hut of a Brahmin and carried away by its horns the Araṇi stick which the Brahmin owned for making fire by attrition. (Chapter 311, Vana Parva).

(6) Dharma appeared in the form of a Yakṣa and made all the Pāṇḍavas swoon except Yudhiṣṭhira, on the shores of a pond in the forest and later got them back to normal. (See under Dharmaputra).

(7) Dharmadeva went to Viśvāmitra in the guise of Vasiṣṭha to test him. (See para 3 of Gālava).

(8) Following a directive from Brahmā, Dharmadeva once brought before Varuṇa all the daityadānavas bound by ropes. (Chapter 128, Udyoga Parva).

(9) Mahāviṣṇu was born as a son of Dharmadeva. (See under Naranārāyaṇa).

(10) Dharma worshipped a brahmin named Satya tak- ing the form of a deer. (Śloka 17, Chapter 272, Śānti Parva).

(12) Dharma saved a sage named Vatsanābha from a great downpour taking the shape of a buffalo. (Chapter 12, Anuśāsana Parva).

(13) Dharma disguised as a brahmin, went and impart- ed advice to Janaka, father of Sītā. (Chapter 32, Aśva- medha Parva).

(14) To test Jamadagni, Dharma went to his āśrama taking the form of Anger. Jamadagni had just milked Kāmadhenu and kept the milk in a pot. Dharma as Anger crept into the milk. Jamadagni drank it and yet remained calm. Seeing this Dharma appeared before him in the form of a Brahmin and blessed him assuring Jamadagni that in future he would be obedient to Dharma (Chapter 91, Aśvamedha Parva).

(15) When at the fag end of their life the Pāṇḍavas started on their Mahāprasthāna, Dharma as a dog accompanied them up to the gates of heaven. (Śloka 22, Chapter 5, Svargārohaṇa Parva).

7) Dharma and Kāla. There is a misunderstanding found even in some Purāṇas that Kāla, the chief of Kālapurī, and Dharma are one and the same person. But if the stories around each are examined it is easy to deduce that they are two different devas. The father and mother of Dharmadeva is Brahmā. The father of Kāla is Sūrya and mother Saṁjñā, daughter of Viśvakarmā. This itself is a sufficient evidence to show that the two are different persons. Further, Kāla or Yama is the sixth descendant of Viṣṇu.

But scholars are misled to think that the two are iden- tical. There is a reason for it.Dharmarājaḥ Pitṛpatiḥ Samavarttī Paretarāṭ / Kṛtānto Yamunābhrātā Śamano Yamarāḍ Yamaḥ // Kālo Daṇḍadharaḥ Srāddha- Devo Vaivasvatontakaḥ. / (Amara).

The above are the synonyms of Kāla. Vyāsa has used as synonyms for Dharmadeva in the Mahābhārata the words Dharmarāja, Vṛṣa and Yama. Now among the synonyms for the two there are two words in common-- Dharmarāja and Yama. This has led to this misunder- standing. Because Kāla weighs the evil and good in man he got the name Dharmarāja. Dharmadeva got that name because he is the incarnation of Dharma. The real name of Kāla is Yama. Dharmadeva got the name Yama because he possesses ‘Yama’ (control of the self for moral conduct). Kāla has no sons; Vidura and Yudhiṣṭhira are the sons of Dharmadeva.

_______________________________*5th word in left half of page 224 (+offset) in original book.

Dharma,[१]Dharman,[२] are the regular words, the latter in the Rigveda,[१] and both later,[२] for ‘law’ or ‘custom.’ But there is very little evidence in the early literature as to the administration of justice or the code of law followed. On the other hand, the Dharma Sūtras[३] contain full particulars.

(1) Criminal Law.--The crimes recognized in Vedic literature vary greatly in importance, while there is no distinction adopted in principle between real crimes and what now are regarded as fanciful bodily defects or infringements of merely conventional practices.[४] The crimes enumerated include the slaying of an embryo (bhrūṇa),[५] the slaying of a man (vīra),[६] and the slaying of a Brahmin,[७] a much more serious crime. Treachery is mentioned in the Pañcaviṃśa Brāhmaṇa[८] as being punishable by death, as it was punished later.[९] But there is no trace of an organized criminal justice vested either in the king or in the people. There still seems to have prevailed the system of wergeld (Vaira), which indicates that criminal justice remained in the hands of those who were wronged. In the Sūtras,[१०] on the other hand, the king's peace is recognized as infringed by crimes, a penalty being paid to him, or, according to the Brahminical textbooks, to the Brahmins. It may there- fore reasonably be conjectured that the royal power of jurisdiction steadily increased; the references in the Śatapatha Brāhmaṇa to the king as wielding punishment (Daṇḍa) confirm this supposition. Whether, as the analogy of other systems suggests, the king was assisted in his judicial duties, as he undoubtedly was later, by assessors, presumably of the Brahmin caste, cannot be made out clearly.[११]

The procedure adopted in deciding cases is quite uncertain. In the Chāndogya Upaniṣad[१२] the ordeal of the red-hot axe is mentioned as applied in an accusation of theft. It must apparently be understood to have been inflicted by the direction of the king. But no other judicial ordeal is known to Vedic literature (see Divya). The punishment of theft was in some cases at least death, probably when the thief was taken redhanded;[१३] in other cases binding to posts was the penalty,[१४] presumably accompanied by the return of the stolen goods. In the Chāndogya Upaniṣad[१५] the list of sins given as apparently equal in wickedness is stealing gold, drinking spirits, defiling a Guru's bed, and the murder of a Brahmin.

(2) Civil Law.--There is little recorded as to civil law in Vedic literature. The relations of the family and the question of family property are dealt with under Urvarā, Kṣetra, Pati; succession and partition of property are treated under Dāya. As regards the transfer of chattels--for land as transferable inter vivos is hardly yet recognized, save exceptionally as a sacrificial fee (Dakṣiṇā), and then disapproved[१६] --the recognized modes are gift (Dāna) and barter or sale (Kraya), which includes exchange. Original acquisition of land was no doubt brought about by occupation and apportionment among the tribesmen,[१७] while chattels were acquired by taking possession of them, provided that they were found on one's own land or on unoccupied land, and did not belong to any other person originally. The Sūtras[१८] contain rules for the disposal of lost property, which tend to give it to the king, with the deduction of a percentage for the finder, unless the latter is a Brahmin, who keeps it all. As for contract, save in regard to moneylending (for which see Ṛṇa), practically nothing is to be gathered from Vedic literature, doubtless because of the primitive conditions prevailing in that early period. Much of the labour, which would in a more developed society have been done by workers for hire, would be performed by slaves (cf.Dāsa, Śūdra), while the technical workers of the village--of whom long lists are given in the Vājasaneyi Saṃhitā[१९] and the TaittirīyaBrāhmaṇa[२०] --may have been recompensed not by any sum based on each piece of work done, but by fixed allowances, much as the village servants are in modern times.[२१] But this must remain a matter of conjecture, and it is uncertain what exact status the carpenter or smith held in the village. Similarly it is impossible to trace in the early literature any legal theory or practice as to torts, but rules as to penalties for insults appear in the Sūtras.[२२]

Very little is recorded as to procedure. The list[२३] of victims at the Puruṣamedha, or ‘horse sacrifice,’ includes a praśnin, an abhi-praśnin, and a praśna-vivāka, in whom it is not unreasonable to see the plaintiff, the defendant, and the arbitrator or judge: the terms may refer to what is probably an early form of judicial procedure, a voluntary arbitration. The same idea may be conveyed by the word madhyama-śī, ‘lying in the midst,’ which occurs in the Rigveda,[२४] and which Roth,[२५] followed by Zimmer,[२६] understood to mean an arbitrator or judge, the expression being derived from the judge acting with other judicial persons,[२७] and being surrounded by the assembly of the people. But this interpretation is uncertain; Whitney[२८] thinks that the word merely alludes to a chief round whom his men encamp. The king is later the chief civil judge, and may presumably have been so earlier, no doubt in conjunction with the elders of the tribe, but for this we are reduced to conjecture.[२९]

The use of witnesses as evidence is uncertain (see Jñātṛ), and the ordeal is not recorded as deciding any civil matter except the dispute between Vatsa and his rival as to the true Brahminical descent of the former, which was settled by his walking unharmed through the flame of a fire.[३०] But it is probable on analogy that the ordeal may have been used for the purpose of deciding disputes. Whether the oath was so used cannot be certainly shown. It appears, however, that a Brahmin was preferred in legal matters to a non-Brahmin.[३१]

There are very few references to police officials: no doubt the king employed some of his dependents to execute sentences and arrest offenders (see Ugra, Jīvagṛbh).

(3) Morality.--It is convenient to notice under this head several points bearing on the moral condition of the people: (a) the exposure of children; (b) the exposure of the aged; (c) prostitution; (d) adultery; (e) incest.

(a) The exposure of girl infants is asserted by Zimmer[३२] on the strength of a passage in the Kāṭhaka Saṃhitā,[३३] but it seems clear that the passage has been misunderstood,[३४] and that it refers merely to laying the child aside, not exposing it, while a boy was lifted up. It is, however, true that the birth of a girl was not at all popular, not an unnatural sentiment in an early society, and paralleled among other Āryan peoples.[३५]

(b) The exposure of the aged is also inferred by Zimmer[३६] from a passage of the Rigveda,[३७] and from the mention of persons exposed (ud-hitāḥ) in the Atharvaveda.[३८] The latter passage may well refer merely to the bodies being exposed after death to the elements (as is done by the Parsis). The former passage merely refers to the individual case of some person who may have been cast out, and proves absolutely nothing as to a habitual or recognized custom, nor can such a custom be inferred from, e.g., the legend of Cyavāna.

(c) That prostitution existed in Rigvedic times is certain, but its extent is disputed. Brotherless girls were frequently reduced to becoming prostitutes;[३९] the putting away of an illegitimate child is referred to in the Rigveda;[४०] besides the terms puṃścalī[४१] and mahānagnī,[४२] which undoubtedly mean ‘harlot,’ there are other clear references to prostitution;[४३] and expressions like kumārī-putra, ‘son of a maiden,’[४४] and the ‘son of an unmarried girl’ (agrū), spoken of in the Rigveda[४५] as exposed and attacked by animals, point in the same direction. The Vājasaneyi Saṃhitā[४६] seems to recognize prostitution as a profession. Pischel[४७] sees many references to Hetairai in the Rigveda, which as Geldner[४८] insists reflects in its imagery the court life of Indian princes. But the correctness of the view of these two scholars on this point is not by any means certain.[४९]

(d) Adultery was generally regarded among Āryan peoples as a serious offence against the husband of the woman affected. We accordingly find in the legal literature of India traces of the rule that an adulterer can be slain with impunity if taken in the act.[५०] Weber,[५१] however, has adduced some material indicating an indifference to these matters in Vedic times, and Ludwig[५२] has adopted the same view. But, as Delbrück[५३] has clearly shown, the evidence is not convincing; the cited prescriptions[५४] forbidding connexion with another man's wife during a certain rite do not imply that such connexion would otherwise be allowed: the ritual of the Varuṇa-praghāsas,[५५] when a wife names her lover or lovers, seems originally to have been a solemn means of banishing the evil brought on a family by a wife's fall; Yājñavalkya's famous saying[५६] that no one cares whether a wife is ‘unchaste’ (paraḥ-puṃsā) or not is a mere mistranslation,[५७] the expression paraḥ-puṃsā really meaning ‘removed from the male persons.’ And the uncertainty asserted in some passages[५८] as to origin from a Ṛṣi is not a sign of doubtful descent, but is due to the fact that Ṛṣihood was a difficult matter to ascertain. None the less woman's position was lowered by the prevalence of polygamy, and such stories as that of Ahalyā and Indra[५९] are not compatible with a very high standard of morality. A similar conclusion is pointed to by references in the Yajurveda[६०] to relations between the Ārya man and the Śūdrā woman, and by a spell given in the Bṛhadāraṇyaka Upaniṣad[६१] to expiate relations with the wife of a Śrotriya (Brahmin theologian).

(e) Incest was recognized in the marriage of brother and sister as appears from the legend of Yama and Yamī in the Rigveda,[६२] which clearly shows that such a marriage was not approved by the feeling of the Vedic age. There is also another hymn[६३] in which reference to such intercourse appears to be made. Mention is further made in the Rigveda[६४] to the wedlock of Prajāpati and his daughter, which is, however, interpreted mythologically in the Brāhmaṇas,[६५] an interpretation which may be correct. That incest, however, actually did take place is clear from the Atharvaveda;[६६] but even though the mythological interpretation of the passage were not justified, no conclusion could be drawn from the hymn as to the normal occurrence of such relations.

↑ Compare the list in Maitrāyaṇī Saṃhitā, iv. 1, 9;Kāṭhaka Saṃhitā, xxxi. 7; Kapiṣṭhala Saṃhitā, xlvii. 7; and TaittirīyaBrāhmaṇa, iii. 2, 8, 11 (see Delbrück. Die indogermanischen Verwandtschaftsnamen, 579 et seq.), where bodily defects (bad nails and discoloured teeth), marrying a younger daughter when her elder sister was unmarried, are coupled with murder, though not equated with it. See also Chāndogya Upaniṣad, v. 11, 5, where Aśvapati's list of sinners includes a drinker of intoxicating liquor, a thief, and one who does not maintain a sacrificial fire.

↑Kāṭhaka, xxxi. 7; Kapiṣṭhala, loc. cit.; Maitrāyaṇī, loc. cit.;TaittirīyaBrāhmaṇa, loc. cit.; Vājasaneyi Saṃhitā, xxx. 5, and cf.Vaira. For cases of justifiable homicide, see, e.g.,VasiṣṭhaDharmaSūtra, iii. 15-18. Cf. also the story of Vṛśa Jāna in Pañcaviṃśa Brāhmaṇa, xiii. 3, 12, where the death of a boy by careless driving is mentioned, and the king is reproached for it by his Purohita. They dispute as to the guilt, and, according to one version (see Sieg, Die Sagenstoffe des Ṛgveda, 66, 67), the Ikṣvākus decide that the action was sinful, and required expiation.

↑ Compare the story of the death of the child killed by Tryaruṇa, and the decision of the Ikṣväkus referred to in n. 6 above, and the notice in Kāṭhaka Saṃhitā, xxvii. 4, that a Rājanya is adhyakṣa, when a Sūdra is punished (han).

↑ v. 10, 9. Another list is given in Taittirīya Āraṇyaka, x. 65, which includes slaying a Brahmin, defiling a Guru's bed, stealing a cow, drinking Surā, and killing an embryo, along with irregularities in offering a Śrāddha, ‘water offering to the dead.’ Cf. also Nirukta, vi. 27, for a list of seven. Many more appear in the Sāmavidhāna Brāhmaṇa, but that work cannot claim to be a Brāhmaṇa proper.

↑Siebenzig Lieder, 174. This fact renders doubtful Lanman's view (Whitney, Translation of the Atharvaveda, 159) that the St. Petersburg Dictionary, in giving intercessor as the interpretation, did not mean ‘mediator,’ but ‘adversary.’

↑ Bo7htlingk, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 44, 494496. The traditional rendering of the passages is not that it refers to exposure, but to getting rid of a daughter on her marriage.

↑Op. cit., 327, 328. Strabo, pp. 513, 517, 520, reports the practice as prevailing in Iran, Bactria, and the Massagetae; it prevailed among the Norsemen, Weinhold, Altuordisches Leben, 473, and conceivably among the early Romans (depontani senes, Cicero, Pro Roscio, 100; but this and other cases may be really instances of the ritual casting into water of the wornout vegetation spirit for the purpose of reviving it). See Kaegi, op. cit., n. 50; Schrader, op. cit., 379, n.

↑ Rv. i. 167, 4 (Wilson, Translation of the Rigveda, 2, xvii), can hardly be so interpreted; see Zimmer, op. cit., 332, n. Max Müller, Sacred Books of the East, 32, 277, interprets it as a reference to polyandry, but this is still more doubtful; but see Rv. viii. 17, 7.